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Line 1: − There are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:+ − # न्यायः ॥ Nyaya (Rishi Gautama) − # वैशेषिकः ॥ Vaiseshika (Rishi Kanada) − # साङ्ख्यः ॥ Samkhya (Kapila Muni) − # योगः ॥ Yoga (Maharishi Patanjali) − # पूर्वमीमांसा ॥ Poorva Mimamsa (Jaimini) − # उत्तरमीमांसा ॥ Uttara Mimamsa or वेदान्त Vedanta (Badarayana or Vyasa) − Line 344:
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Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 14:01, 23 July 2018
, 14:01, 23 July 2018adding content
Samkhya sashtra or Samkhya (Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.
Samkhya sashtra or Samkhya(Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.
== परिचयः || Introduction ==
== परिचयः || Introduction ==
In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination. Samkhya (साङ्ख्य) means "number" used in the sense of thinking and counting. Thinking is with reference to basic principles or Knowledge of Self. Counting refers to the twenty-four principles and others.<ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref>
In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination. Samkhya (साङ्ख्य) means "number" used in the sense of thinking and counting. Thinking is with reference to basic principles or Knowledge of Self. Counting refers to the twenty-four principles and others.<ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref>
During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakrti . Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakrti . This is the process of involution. There is no end to Samsara or the play of Prakrti . This cycle of evolution and involution has neither a beginning nor an end.
During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakrti . Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakrti . This is the process of involution. There is no end to Samsara or the play of Prakrti . This cycle of evolution and involution has neither a beginning nor an end.
== Samkhya is Nir-Ishvara ==
== Samkhya is Nir-Ishvara ==
The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila. Of the various versions of this philosophy, the Bhagavata account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about God; apparently one theory that has no place for God in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>
Theism or Non-theistic approach of Samkhya has been highly debated in scholarly circles. The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila.
The original Samkhya advocated the existence of One Supreme Power, Ishvara or God (thus monistic and theistic). But the classical Samkhya, perhaps under the influence of Jainism and Early Buddhism, many scholars believe, became atheistic. Samkhya may be classified as Astika, as it believes in the authority of Vedas, but it does not establish the non-existence of God. It only shows that Purusha and Prkrti are sufficient to explain this Universe and hence does away with the hypothesis of Ishvara. Some commentators have tried to repudiate the existence of Ishvara, while later commentators like Vijnanabhikshu have tried to revive the necessity for admitting Ishvara.
Of the various versions of this philosophy, Srimad Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about God; apparently one theory that has no place for God in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.'' New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>
The fact that Badarayana and Shankaracharya are keen to reject
The Samkhya system is called Nir-Isvara (Godless). It is non-theistical but not Nastika or atheistical, because it does not deny the existence of God. It is Nir-Ishvara, as it explains all and every fact of experience without reference to and without invoking the intervention of a divine agency.<ref name=":4" />
The Samkhya system is called Nir-Isvara (Godless). It is non-theistical but not Nastika or atheistical, because it does not deny the existence of God. It is Nir-Ishvara, as it explains all and every fact of experience without reference to and without invoking the intervention of a divine agency.<ref name=":4" />